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5.For if we have been ingrafted, etc. He strengthens in plainer words the argument he has already stated; for the similitude which he mentions leaves now nothing doubtful, inasmuch as grafting designates not only a conformity of example, but a secret union, by which we are joined to him; so that he, reviving us by his Spirit, transfers his own virtue to us. Hence as the graft has the same life or death in common with the tree into which it is ingrafted, so it is reasonable that we should be partakers of the life no less than of the death of Christ; for if we are ingrafted according to the likeness of Christ’ death, which was not without a resurrection, then our death shall not be without a resurrection. But the words admit of a twofold explanation, — either that we are ingrafted in Christ into the likeness of his death, or, that we are simply ingrafted in its likeness. The first reading would require the Greek dative ὁμοιώματι, to be understood as pointing out the manner; nor do I deny but that it has a fuller meaning: but as the other harmonizes more with simplicity of expression, I have preferred it; though it signifies but little, as both come to the same meaning. [Chrysostom ] thought that Paul used the expression, “ of death,” for death, as he says in another place, “ made in the likeness of men.” But it seems to me that there is something more significant in the expression; for it not only serves to intimate a resurrection, but it seems also to indicate this — that we die not like Christ a natural death, but that there is a similarity between our and his death; for as he by death died in the flesh, which he had assumed from us, so we also die in ourselves, that we may live in him. It is not then the same, but a similar death; for we are to notice the connection between the death of our present life and spiritual renovation.
Ingrafted, etc. There is great force in this word, and it clearly shows, that the Apostle does not exhort, but rather teach us what benefit we derive from Christ; for he requires nothing from us, which is to be done by our attention and diligence, but speaks of the grafting made by the hand of God. But there is no reason why you should seek to apply the metaphor or comparison in every particular; for between the grafting of trees, and this which is spiritual, a disparity will soon meet us: in the former the graft draws its aliment from the root, but retains its own nature in the fruit; but in the latter not only we derive the vigor and nourishment of life from Christ, but we also pass from our own to his nature. The Apostle, however, meant to express nothing else but the efficacy of the death of Christ, which manifests itself in putting to death our flesh, and also the efficacy of his resurrection, in renewing within us a spiritual nature. (187)
(187) The word σύμφυτοι is rendered insititii by [Calvin ], and the same by [Erasmus ], [Pareus ], and [Hammond ]. The Vulgate has “complantati — planted together; [Beza ], “cum eo plantati coaluimus — being planted with him we grow together;” [Doddridge ], “ together;” and [Macknight ], “ together.” The word properly means either to grow together, or to be born together; and φύω never means to graft. It is only found here; and it is applied by the Septuagint, in Zec_11:2, to a forest growing together. The verb συμφύω is once used in Luk_8:7, and refers to the thorns which sprang up with the corn. It occurs as a participle in the same sense in the Wis_13:13. It appears from [Wolfius ] that the word is used by Greek authors in a sense not strictly literal, to express congeniality, conjoining, union, as the sameness of disposition, or the joining together of a dismembered limb, or, as [Grotius ] says, the union of friendship. It might be so taken here, and the verse might be thus rendered, —
For if we have been united (or, connected) by a similarity to his death, we shall certainly be also united by a similarity to his resurrection.
The genitive case here may be regarded as that of the object, as the love of God means sometimes love to God. Evidently the truth intended to be conveyed is, that as the Christian’ death to sin bears likeness to Christ’ death, so his rising to a spiritual life is certain to bear a similar likeness to Christ’ resurrection. Then in the following verses this is more fully explained.
“ Apostle,” says [Beza ], “ the future tense, ‘ shall be,’ because we are not as yet wholly dead, or wholly risen, but are daily emerging.” But the future here, as [Stuart ] remarks, may be considered as expressing what is to follow the death previously mentioned, or as designating anobligation, as in Mat_4:10; Luk_3:10; or acertainty as to the result. — Ed.